Deuteronomy 32:35 — Word Study
WLCלִ֤י נָקָם֙ וְשִׁלֵּ֔ם לְעֵ֖ת תָּמ֣וּט רַגְלָ֑ם כִּ֤י קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ׃
BSAVengeancenâqâm [recompense, punishment] I will repayshillêm△ [give back, restore justice] In due timeʻêth [at the right moment, when their foot shall slide] their footregel [step, path] will slipmôwṭ▸ forkîy their dayyôwm [time, period] of disasterʼêyd [calamity, oppression] is nearqârôwb [at hand, approaching] and their doomʻâthîyd [destruction, fate] is coming quicklychûwsh [hastening, rushing upon them]
| Greek | English | Parsing |
|---|---|---|
| לִ֤י | [belong] to me | Preposition, suffix |
| נָקָם֙ | vengeance | Noun common, masculine singular absolute |
| וְשִׁלֵּ֔ם | and retribution | Conjunction, noun common masculine singular absolute |
| לְעֵ֖ת | to a time | Preposition, noun common both singular absolute |
| תָּמ֣וּט | [when] it will slip | Verb, Qal, imperfect third person feminine singular |
| רַגְלָ֑ם | foot their | Noun common feminine singular construct, suffix |
| כִּ֤י | for | Particle |
| קָרוֹב֙ | [is] near | Adj |
| י֣וֹם | [the] day of | Noun common, masculine singular construct |
| אֵידָ֔ם | disaster their | Noun common masculine singular construct, suffix |
| וְחָ֖שׁ | and it will make haste | Verb, Qal, sequential perfect third person masculine singular |
| עֲתִדֹ֥ת | impending [things] | Adj |
| לָֽמוֹ׃ | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| KJV | To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. |
| ASV | Vengeance is mine, and recompense, At the time when their foot shall slide: For the day of their calamity is at hand, And the things that are to come upon them shall make haste. |
| YLT | Mine [are] vengeance and recompense, At the due time — doth their foot slide; For near is a day of their calamity, And haste do things prepared for them. |
| WEB | Vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. Their doom rushes at them.” |
| BBE | Punishment is mine and reward, at the time of the slipping of their feet: for the day of their downfall is near, sudden will be their fate. |
Where they part company is קָרוֹב — see How Translations Differ.
The sentence contains a main clause followed by two subordinate clauses that provide reasons for the main assertion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָתִיד
verbמוֹט
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 32:35
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Song of Mosesgenerated
Deuteronomy 32:35 is part of Moses' song that emphasizes God's justice and the consequences of sin. It serves as a reminder that God will avenge His people and that the wicked will face judgment. The surrounding verses highlight God's care for His people and His role as their protector, contrasting with the fate of their enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:43 | Rejoice, O heavens, with Him, and let all God’s angels worship Him. Rejoice, O nations, with His people; for He will avenge the blood of His children. He will take vengeance on His adversaries and repay those who hate Him; He will cleanse His land and His people. |
| 2 | Psalm 94:1 | O LORD, God of vengeance, O God of vengeance, shine forth. |
| 3 | Nahum 1:2–6 | |
| 4 | Romans 12:19 | Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.” |
| 5 | Romans 13:4 | For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — נָקָם, na.Kamgenerated
The noun נָקָם (na.Kam) means vengeance and is derived from the root נָקַם (naqam). This term encompasses the idea of divine retribution, particularly in contexts where God enacts judgment against those who have wronged His people.
In this verse, it signifies that vengeance is not merely an act of revenge but a rightful response from God, who holds authority over justice. The use of this word indicates that God will take action against the wicked in His perfect timing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has vengeance, and so do the KJV and the ASV, maintaining the strong connotation of divine justice.
Where they part company is over the rendering of קָרוֹב — near. The BSB and KJV use at hand, while the FBV opts for approaching. Additionally, עֲתִדֹ֥ת is rendered as destruction in the DRA and GNV, while the BBE uses fate.
Sentence Structuregenerated
The main verb is תָּמ֣וּט (will slip), which governs the structure of the sentence. The subject is רַגְלָ֑ם (their foot), and the clause is supported by prepositional phrases that provide context for timing and causation.
The sentence is structured to emphasize the inevitability of God's judgment, with phrases indicating the timing of the event and the nature of the disaster awaiting the wicked.
Septuagint Backgroundgenerated
The Septuagint translates נָקָם as ἐκδικήσεως, which carries a similar meaning of vengeance but can imply a broader sense of justice. This choice reflects the translators' understanding of divine retribution as a form of justice.
The use of ἡμέρα for יוֹם emphasizes the concept of a specific time for judgment, aligning with the Hebrew's focus on the day of disaster.
In plain words — the whole versegenerated
Deuteronomy 32:35 states that vengeance belongs to God, who will repay in due time. It warns that the foot of the wicked will slip, indicating that their downfall is imminent as their day of disaster approaches.
Frequently Asked Questionsgenerated
It means that God is the ultimate judge who will right wrongs and enact justice on those who have harmed His people.
God's timing is perfect, and He knows the right moment to act, ensuring that justice is served at the appropriate time.
It signifies that the wicked will face inevitable judgment and downfall, as their actions will lead to their own destruction.
This verse illustrates that God is aware of injustices and will respond with justice, reinforcing the idea that He is a protector of His people.
Reflection Questionsgenerated
- In what ways have I seen God's justice in my own life?
- How can I trust in God's timing when I feel wronged?
- What does it mean for me to leave vengeance in God's hands?
- How can I encourage others to seek God's justice rather than taking matters into their own hands?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss divine justice and the nature of vengeance, illustrating how God's justice contrasts with human desire for revenge.
But what better pattern can there be than that of Divine justice? For the Son of God says: "Love your enemies;" and again: "Pray for those that persecute you and speak against you." So far does He remove the desire of vengeance from the…Early Church Fathers on Deuteronomy 32 →
A brother who was hurt by another brother went to the Theban Sisois and said, ‘I want to get back at a brother who has hurt me.’ The hermit begged him, ‘Don’t do that, my son, leave vengeance in the hands of God.’ But he said,Early Church Fathers on Deuteronomy 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo me [belongeth] vengeance and recompense,.... Or, I will repay, or recompence, as it is quoted in Romans 12:19; and so all the three Targums, the Septuagint and Vulgate Latin versions, here, and so Jarchi interprets it.
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. To me belongeth vengeance and recompense.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is my office to punish sin, and therefore as I know their sins, so I will assuredly punish them. Their feet shall slide; they who now think they stand fast and unmovable, they shall fall into utter destruction. In due time; though not so soon as some may expect it, yet in that time when it shall be most proper and seasonable, when they have filled up the measure of their sins. This due time may be the same with that fulness of time, , when Christ came into the world, whom this people by wicked hands crucified and slew, , for which wrath came upon them to the uttermost, ,16. Is at hand, Heb. is near. So the Scripture oft speaks of those things which are at many hundred years’ distance, to…
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:35 To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste.Ver. 35. To me belongeth vengeance and recompense.] The Hebrew word for vengeance, ζδν, signifies comfort also; for God will be comforted in the execution of his wrath. He shows such severity sometimes as if he had blotted that out of his title, and now took up that Emperor’ s motto, Fiat iustitia, pereat mundus. Their foot shall slide in due time.] "They are set in slippery places"; they ever walk as upon a mine of gunpowder ready to be blown up: Nemo crimen gerit in pectore, qui non idem Nemesin…
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) To me belongeth vengeance, and recompence.—In the Epistle to the Hebrews (Hebrews 10:30) this sentence is quoted with the first clause of Deu 32:36, “For we know Him that said, Vengeance belongeth unto me. I will recompense, saith the Lord.” And so in Romans 12:19. Their foot shall slide in due time.—Rather, for the time when their foot shall slide.
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. Their foot shall slide in due time, &c.] But Calmet thinks that this verse is spoken against the Canaanites, the enemies of the Jewish people.
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges35. Mine are vengeance, etc.] Sam. and LXX read for the day of vengeance, etc.; and perhaps rightly, see Ginsburg, Intr. p. 168. Here intended as an assurance to Israel, but in Romans 12:19 as a warning against undertaking revenge oneself, cp. Hebrews 10:30. day of their disaster] Jeremiah 18:17; Jeremiah 46:21, Obadiah 1:13, Psalms 18:18 (19). things destined for them] A late expression.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible35. To me belongeth vengeance, and recompense; their foot shall slide in due time — More literally, vengeance and retribution is mine when their foot shall shake.
Read Daniel Denison Whedon on Deuteronomy 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.”
Vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. Their doom rushes at them.”
Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.”
I will get revenge and pay them back at the time their foot slips; for the day of their disaster is near, and the impending judgment is rushing upon them!”
Tyndale line
To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.
Vengeance is mine, and recompense, At the time when their foot shall slide: For the day of their calamity is at hand, And the things that are to come upon them shall make haste.
Vengeance is mine, and recompence, At the time when their foot shall slide: For the day of their calamity is at hand, And the things that are to come upon them shall make haste.
To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.
Vengeance and recompence are mine: their foote shall slide in due time: for the day of their destruction is at hand, and the things that shall come vpon them, make haste.
Strictly literal
Vengeance is mine, and recompense, For the time when their foot shall slip. For the day of their calamity is at hand, And the things that shall come upon them make haste.
Mine [are] vengeance and recompense, At the due time — doth their foot slide; For near is a day of their calamity, And haste do things prepared for them.
Vengeance and retribution [are] Mine, || At the due time—their foot slides; For near is a day of their calamity, || And things prepared for them have hastened.
Mine are vengeance and recompense, at the time that their foot shall slip; for nigh draweth the day of their calamity, and the future speedeth along for them.
Vengeance is mine to give, and recompense, at the time when their foot slips; for the day of disaster for them is near, and the things that are to come on them will hurry to happen.”
From the Latin
Revenge is mine, and I will repay them in due time, that their foot may slide: the day of destruction is at hand, and the time makes haste to come.
Simplified
I make sure justice is done, I will repay. The time is coming when they will fall, their day of disaster is approaching, their doom will soon arrive.”
Punishment is mine and reward, at the time of the slipping of their feet: for the day of their downfall is near, sudden will be their fate.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with the Samaritan Pentateuch differing by one word, using עתידת instead of the Masoretic עֲתִיד. The Dead Sea Scrolls contain fragments that align with the MT but are incomplete.
לִ֤י נָקָם֙ וְשִׁלֵּ֔ם לְעֵ֖ת תָּמ֣וּט רַגְלָ֑ם כִּ֤י קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ׃
12 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ליום נקם ושׁלם לעת תמוט רגלם כי קרוב יום אידם וחשׁ עתידת למו
1 word differs from the Masoretic Text: עתידת (ready)
ל׳י [ושלם] [לעת] [תמוט] [רגל׳ם] [כי]
6 words of the verse are on this fragment — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 32:35
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
שִׁלֵּם (shillem) means 'recompense' or 'requital.' It is derived from the root word שָׁלֵם (shalem), which relates to the concept of payment or return. The entries consistently emphasize this meaning without significant disagreement.
שִׁלֵּם n.[m.] recompense
base
H8005 שִׁלֵּם recompense
8005 shillem shil-lame'
from 7999; requital:--recompense.
see HEBREW for 07999
שִׁלֵּם (shil.lem) — recompense.
recompense, requital
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ret-ri-bu'-shun:
1. New Testament Terms
2. A Revelation of Wrath as Well as Grace
3. Witness of Natural Theology
4. Retribution the Natural Consequence of Sin
5. Also the Positive Infliction of Divine Wrath
6. Instances of Use of Orge and Thumos
7. Instances of Use of Greek Words for "Vengeance"
8. Words Meaning "Chastisement" Not Used of the Impenitent
9. Judgment Implies Retribution
10. Moral Sense Demands Vindication of God's Righteousness
11. Scripture Indicates Certainty of Vindication
LITERATURE
1. New Testament Terms:
The word as applied to the divine administration is not used in Scripture, but undoubtedly the idea is commonly enough expressed. The words which come nearest to it are orge, and thumos wrath attributed to God; ekdikeo, ekdikesis, ekdikos, and dike, all giving the idea of vengeance; kolasis, and timoria, "punishment"; besides krino, and its derivatives, words expressive of…
→ See SIN, PUNISHMENT OF
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
As meaning "a cutting from a plant," it is still good English. In this sense in Isa 17:10 for zemorah, "branch," "twig." For the phrase "slip of the tongue" compare Sirach 14:1; 19:16; 20:18; 21:7; 25:8.
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
Adj — AdjHAamsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֵיד (eyd) refers to distress or calamity, encompassing various forms of misfortune such as national calamities, burdens of the righteous, and disasters affecting the wicked. It is derived from a root meaning to bend down, indicating oppression or ruin. The term appears in contexts related to suffering and disaster.
אֵיד n.m. distress, calamity
national calam. of Isr. (apostate)
of righteous sufferer
oft. of wicked
base
H343 אֵיד distress, calamity
343 'eyd ade
from the same as 181 (in the sense of bending down);
oppression; by implication misfortune, ruin:--calamity,
destruction.
see HEBREW for 0181
אֵיד (ed) — calamity.
1) distress, burden, calamity
1a) burden (of the righteous)
1b) calamity (of nation)
1c) disaster (of wicked)
1d) day of calamity
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
חוּשׁ (chush) is a Hebrew verb that primarily means to hurry or make haste. It can also imply eagerness or enjoyment. The entries indicate two main uses: one related to hastening actions and the other to feelings of enjoyment. There is no significant disagreement among the lexicons regarding its meanings.
חוּשׁ vb. haste, make haste
Qal make haste
Hiph.
shew haste, act quickly
transit. I will hasten it
base
[חוּשׁ] vb. feel, enjoy
base
H2363a חוּשׁ haste, make haste .make haste
. . shew haste, act quickly
. transit. I will hasten it
H2363b חוּשׁ feel, enjoy
2363 chuwsh koosh
a primitive root; to hurry; figuratively, to be eager with
excitement or enjoyment:--(make) haste(-n), ready.
חוּשׁ (chush) — to hasten.
1) to haste, make haste, hurry
1a) (Qal) to make haste
1b) (Hiphil)
1b1) to show haste, act quickly, hasten, come quickly
חוּשׁ (chush) — to enjoy.
to feel, enjoy
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS
עָתִיד (athiyd) means ready or prepared, with implications of skillfulness and future events. It can also refer to treasures or things that are stored up. The word is built from a root meaning to prepare and has connections to its Aramaic equivalent, עֲתִיד.
עָתִיד, [עָתוּד] ready, prepared
base
H6264 עָתִיד, [עָתוּד] ready, prepared
6264 `athiyd aw-theed'
from 6257; prepared; by implication, skilful; feminine plural
the future; also treasure:--things that shall come, ready,
treasures.
see HEBREW for 06257
עָתִיד (a.tid) — ready.
1) ready, prepared
1a) ready
1b) ready, skilled
1c) prepared, impending
1d) prepared, stored up, treasure
Aramaic equivalent: a.tid (עֲתִיד "ready" H6263)
Adj — AdjHAafpa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp